And [the men] turned from there: from the place to which Abraham had escorted them.

ויפנו משם: ממקום שאברהם ליוום שם:

and Abraham was still standing, etc.: But is it not so that he did not go to stand before Him, but the Holy One, blessed be He, came to him and said to him (above verse 20): “Because the cry of Sodom and Gomorrah has become great, etc.,” and it should have been written here: “and the Lord was still standing beside Abraham?” But this is a scribal emendation (Gen. Rabbah 49:7).

There's an old argument about what is meant by tikun sofrim, or scribal emendations. The phrase first appears (I think) in the Mechilta, and even there its not perfectly clear what the author intended. Some say he meant the scribes, presumably the religious leaders during the Persian period had the authority to modify the Torah; others say he meant only that sometimes God wrote the Torah in the manner of a scribe, that is He, in the original document, made the sort of changes a scribe might make, for the same reasons a scribe might make them. A few Rishonin (notably the Aruch) take the former position; the rest emphatically disagree. (The Ibn Ezra disagreed not with the position defended by the Aruch, but with the Mechilta itself, frequently saying אין צורך לתיקון סופרים, that is he thought the verses worked fine, as written)

The questions gets (more) interesting when you attempt to determine Rashi's position. In the selection above, Rashi (based on Gen. Raba) identifies "and Abraham was still standing" as a tikun sofrim, that is, the writer chose to say Abraham was standing in front of God because that sounds more respectful, even though it would have been more correct to say God was standing in front of Abraham, as it was God who came to Abraham and initiated the conversation.

Those of you who read Hebrew, will notice something interesting in at the end. It says, This is a tikun sofrim, and in parenthesis "that the rabbis changed to be written this way." The words in parenthesis do not appear in the Mikraot Gedolot and aren't even mentioned in the footnotes of Artscroll's supposedly scholarly Saperstein edition, but they are found in early printed editions and in the Gutnick. To the best of my knowledge, there's no way to establish if the words were Rashi's or added by a copyist. I imagine they were dropped from most contemporary editions because they carry the whiff of heresy, but have no explanation for Gutnick's decision to include them.

Though we can't conclusively assign to Rashi the words "that the rabbis changed to be written this way," there are other clues that Rashi agrees with Aruch that the tikun sofrim were actual emendations.

Numbers 11:15

If this is the way You treat me, please kill me if I have found favor in Your eyes, so that I not see my misfortune."

If this is the way You treat me: Moses’ strength became weak like a woman’s when God showed him the punishment He was going to bring upon them. Because of this, he said to Him, “Kill me first….” - [Sifrei Beha’alothecha 1:42:14]

so that I not see my misfortune: Scripture should have written, “their misfortune,” [or “Your misfortune,” according to Divrei David] but it euphemizes. This is one of the scribal emendations in the Torah, [such as writers make] for the purpose of modifying and adjusting the text. — [Midrash Tanchuma Beshallach 16; Mechilta Beshallach, parashah 6]

Here, Rashi's point of view seems plain. On the basis of this verse, Avigdor Bonchek, the contemporary champion of Rashi concluded that Rashi agreed with Aruch and thought the siofrim modified the Torah. You can find his discussion here. (Gil Student, who writes Hirhurim, disagrees with R. Bonchek, and dismisses the idea that Rashi agreed with the Aruch)

Another place where Rashi's point of view is clearly made in in his commentary on Job.

Job 32:3

3. He became angry with his three friends because they found no answer and condemned Job.

and condemned Job: This is one of the verses wherein the Scribes rectified the language of the Scripture. “And they condemned,” as directed against the Omnipresent, by remaining silent, should have been written, but Scripture euphemized. Similarly (Num. 11: 15), “and do not let me see my misfortune.” It should have been written: “and do not let me see their misfortune,” but Scripture euphemized, and so many [other] instances, in Sifrei (ad loc.) and in the Great Masorah.

(Chabad.org the website supplying the Rashi only has English here)

Note what Rashi says: "This is one of the verses wherein the Scribes rectified the language of the Scripture", or in Hebrew: זה אחד מן המקומות שתקנו סופרים את לשון הכתוב.

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Quotes

רֹאשׁ דְּבָרְךָ אֱמֶת קוֹרֵא מֵרֹאשׁ דּוֹר וָדוֹר עַם דּוֹרֶשְׁךָ דְּרֹשׁ
Your chief word is "truth"; You've called it out since the beginning. In each generation people interpret You [for themselves] and find [their own] meaning.

You shall know the truth, and the truth shall make you odd. -Flannery O'Connor

“When in the afterglow of religious insight I can see a way that is good for all humans as it is for me—I will know it is His way.” - R. Abraham Joshua Heschel

I don't accept at all the quite popular argument that the press is responsible for the monarchy's recent troubles. The monarchy's responsible for the monarchy's recent troubles. To blame the press is the old thing of blaming the messenger for the message. -Anthony Holden

Said behind my back

"...he's trying to show that there are other facets to Orthodox Judaism. That we don't all think one way and vote one way. And he's occasionally entertaining when he's not being mean-spirited" [PsychoToddler]"

"He's witty. He's funny. He appreciates the ridiculous in life, and has no qualms about telling you when he thinks that you're being a moron" [Cara]

" I'm pretty sure [DovBear] is a really great guy who just wants to be able to ask questions and talk about things without the fear of someone claiming he's off the derech or on his way there." [Chaviva]